TO DRINK OR NOT TO DRINK:

A SOBER LOOK AT THE QUESTION

Norman L. Geisler

I. INTRODUCTION

Evangelicals were once the bulwark against the flood tide of alcohol
consumption. It was the norm to be a total abstainer. Today the tide has
turned. Surveys show that a staggering 64 percent of Protestant lay
persons are no longer teetotalers.1 The time has come to reexamine this
trend both biblically and socially.
There are many good reasons not to drink alcoholic beverages or use
other addictive drugs. Foremost, the Bible condemns strong drink as a
beverage. By biblical standards, today’s beer and wine are strong drinks.
In Bible times beer and wine, which were consumed moderately, were
diluted and did not cause intoxication in normal usage. Therefore, it
follows that today’s beer and wine are beverages condemned in Scripture
as a beverage.

II. IT IS UNBIBLICAL TO USE INTOXICATION DRINKS

It is axiomatic that a Christian should not do what God condemns,

and the Bible condemns the use of intoxicating drinks. The Hebrew word
for strong drink is shekar. It is used 23 times in the OT and refers to
intoxicating drink made from barley, pomegranates, dates, apples, or
honey. The more common word is yayin. It is used 141 times, most of
which means fermented grape juice. The Hebrew word tirosh,
occasionally translated ―new wine‖ means freshly pressed juice. It is used
38 times in the OT (e.g. Gen 27: 28; Joel 2:24; Mic 6:15). In the NT the
Greek word gleukos (meaning ―sweet wine‖) is used for new wine (Acts
2:13). The word oinos is more widely used for wine (cf. Eph 5:18). The
following passages condemn the use of strong drink (shekar): ―Wine is a
mocker [yayin], intoxicating drink [shekar] arouses brawling, and
whoever is led astray by it is not wise‖ (Prov 20:1). ―Do not look on wine
[yayin] when it is red, when it sparkles in the cup, when is swirls around

1
This is based on a July 2007 Gallup Poll of 18-year-old and above
protestant laity.
smoothly. At last it bites like a serpent, and stings like a viper‖ (Prov
23:31–32). ―Who has woe? Who has sorrow? Who has strife? Who has
complaints? . . . Those who linger over wine [yayin]‖ (Prov 23:29–30).
―Give strong drink [shekar] to him who is dying . . .‖ (Prov 31:6). ―Woe
to those who rise early in the morning, That they may follow strong
drink; Who continue until night till wine inflames them‖ (Isa 5:11).
―Strong drink is bitter to those who drink it‖ (Isa 24:9). ―Woe to men
valiant for mixing strong drink‖ (Isa 5:22). ―But they [the priests and
prophets] have also erred through wine, And through strong drink are out
of the way‖ (Isa 28:7; cf. 56:12). Only false prophets say: ―I will
prophesy to you of wine and strong drink‖ (Mic 2:11). ―Do not drink
wine (yayin) or intoxicating drink (shekar), you, nor your sons with you,
when you go into the tabernacle of meeting lest you die‖ (Lev 10:9).
―When a man or a woman makes a special vow, the vow of a Nazirite, to
dedicate himself to the Lord, he shall abstain from wine (yayin) and
strong drink‖ (shekar) (Num 6:2–3 NASB). Samson the Nazarite was
told: ―Now drink no wine or strong drink . . .‖ (Judg 13:7). Kings were
exhorted: ―It is not for kings, O Lemuel, It is not for kings to drink wine,
Nor for princes strong drink‖ (Prov 31:4). To all Israel (in the
wilderness): ―You have not drunk wine [yayin] or strong drink [shekar];
that you may know that I am the LORD your God‖ (Deut 29:6). 2
In these texts total abstinence from strong drink was urged for all
believers, including kings, priests, Nazarites, and Jews in general.
Further, total abstinence from all alcohol was an ideal goal that was set
forth for those who wished to attain an even higher ideal (such as those
who took the vow of a Nazarite). And under conditions where good water
was plentiful (as from the Rock in the wilderness), all the people were
total abstainers from all alcohol (Deut 29:6). This suggests that God’s
ideal standard was total abstinence from all alcohol drinks, strong and
diluted, although the latter were permitted in moderation.
The NT exhortations about intoxicating drinks follow those in the
OT. Paul wrote, ―Now I have written unto you not to keep company with
anyone named a brother who is a fornicator, or covetous, or an idolater,
or a reviler, or a drunkard—not even to eat with such a person‖ (1 Cor
5:11). ―Do you not know that . . . Neither fornicators, nor idolaters, nor
adulterers, nor homosexuals . . . nor drunkards, nor revilers, nor
extortioners will inherit the kingdom of God‖ (1 Cor 6:9–11). ―And do
not be drunk with wine, in which is dissipation [debauchery]‖ (Eph 5:18).

2
Unless otherwise noted, the biblical citations in this article are from the
New King James Version of the Bible.
 Although drunkenness is a serious sin, it is not the only reason to
abstain from alcohol. Indeed, there are some twenty reasons listed for
abstaining from intoxicants in the Bible:

1. It slows the thinking process (Prov 31:4–5).

2. It makes one dizzy (Job 12:25).
3. It is associated with self-centeredness (Hab 2:5).
4. It causes sickness (Jer 25:27).
5. It causes forgetfulness (Prov 31:6–7).
6. It produces delirious dreams (Prov 23:33).
7. It results in sleepiness (Gen 9:20–25).
8. It produces complacence and laziness (Zeph 1:12).
9. It numbs one’s feelings (Prov 23:31–35).
10. It leads to poverty (Prov 21:17).
11. It leads to brokenness (Jer 23:9).
12. It results in sadness and depression (Isa 16:9–10).
13. It causes sorrow (Prov 23:29–30).
14. It produces blackouts (Gen 19:33–35).
15. It leads to immorality (Joel 3:3).
16. It encourages sexual perversion (Hab 2:15).
17. It results in guilt (Isa 24:20).
18. It causes injuries (Prov 23:35).
19. It can result in insanity (Jer 51:7).
20. It makes one vulnerable to his enemies (1 Sam 13:28).3

Both testaments allow for drinking non-intoxicating (mixed)

alcoholic beverages in moderation. Leaders are not to be ―given to wine,‖
(1 Tim 3:3), implying that moderation is acceptable. Indeed, fermented
wine was used in Communion (1 Cor 11:21). And since the wine Jesus
made had the taste of ―good wine‖ to the wedding guests (John 2:10), it is
reasonable to assume that it was the same as that to which they were
accustomed which was fermented.
Nonetheless, it is clear that the Bible repeatedly warns against the
use of intoxicating beverages (strong drinks) for the numerous reasons
given above. What then was the difference between the ―good wine‖ they
were allowed to take in moderation and the ―strong drink‖ they were

3
It is granted that many of these are degrees of intoxication or its
consequence, but even short of being fully intoxicated there are many reasons
given here not to drink alcohol.
warned against.4 The answer is that the wine appropriate for moderate
consumption was diluted with water. Studies of ancient customs reveal
that biblical wine was fermented, but it was also diluted 3 to 1 when used
as a beverage or in connection with the Passover or Communion. The
Jewish Talmud asserts that Passover wine was three parts water to one
part of wine.5 In the intertestamental period we read: ―It is harmful to
drink wine alone, or, again, to drink water alone, while wine mixed with
water is sweet and delicious . . .‖ (2 Macc 15:39). The Jewish Mishnah
said, ―They do not say the Benediction over the wine until water has been
added to it.‖6
Even pagans diluted alcoholic beverages with water. Homer speaks
of 20 to 1 ratio. Pliny wrote of an 8 to 1 mixture.7 At a 3 to 1 ratio it
would take over 20 glasses of NT wine to get drunk! As a matter of fact,
it was basically a means to purify and sweeten water. When they had
plentiful pure water, as in the Wilderness from the Rock, they took no
wine, even in diluted form.
As Professor Robert Stein noted, ―In ancient times wine was usually
stored in large pointed jugs called amphorae. When wine was to be used
it was poured from the amphorae into large bowls called kraters, where it
was mixed with water. . . . From these kraters, cups or kylix were then
filled.‖8 Thus, wine acceptable for consumption was not strong
(undiluted) wine such as is consumed today. Drinking undiluted wine,
such as that purchased over the counter, was considered barbarian by
even pagans. Mnesitheus of Athens said, ―Mix it half and half, and you
get madness; unmixed, bodily collapse!‖ The early Church father Cyprian
wrote, ―Thus, therefore, in considering the cup of the Lord, water alone
cannot be offered, even as wine alone cannot be offered.‖9 Clement of
Alexandria added, ―It is best for the wine to be mixed with as much water
as possible . . . .‖10
Since good drinking water was not readily available for most people
in the first century, purification was necessary. Mixing one part wine with
three parts water served this purpose well, but also made for a more tasty

4
For a study of the nature of wine in the NT, see Wayne House, ―Wine‖ in
Baker Encyclopedia of the Bible, vol. 1 (Grand Rapids, MI: Baker, 1988).
5
(b. Pes. 108a), cf. (b. Shab. 77a).
6
See The Mishnah, Berakhot 7.5 ed, by Herbert Danby (Oxford University
Press, 1893).
7
See Robert H. Stein, ―Wine Drinking in NT Times‖ Christianity Today
June, 1975.
8
Ibid.
9
Cyprian, Epistle of Cyprian in James Donaldson, ed., Ante-Nicene Fathers
(Grand Rapids: Wm. B. Eerdmans Publishing Company, 1957 reprint), vo. 5,
62.2.11.
10
Clement of Alexander, Instructor. in James Donaldson, ed., Ante-Nicene
Fathers (Grand Rapids, MI: Eerdmans, 1957 reprint), vol. 2, 2.2.
beverage as well and offered health benefits for those who drank it in
moderation (Tim 5:23).
To sum up: 1) The Bible condemns strong (undiluted) alcoholic
drinks as a beverage; 2) Today’s beer and wine are strong drink by
biblical standards since they have not been mixed with three parts water;
3) Today’s beer and wine as beverages are condemned by the Bible; 4)
We should not do what God condemns; 5) Therefore, the sober
conclusion is that Christians should not drink beer and wine. More
significant reasons for not imbibing will be considered now.

III. IT IS DEADLY TO TAKE INTOXICATING DRINK

In addition to the strong biblical arguments against drinking beer,

wine, or other intoxicants is that drinking can be deadly. Consider some
of the statistics to support the deadly nature of alcohol: 11

1. It causes more deaths than any other drug (about 200,000 per
year).
2. It is responsible for 70 percent of drownings and chokings.
3. It is involved in 50 percent of all ―freak accidents.‖
4. It causes some 27,000 deaths a year by liver disease.
5. 30 percent of all suicides are alcohol related.
6. 20 percent of all airplane crashes are alcohol related.
7. 50 percent of all murderers are drunk when they kill.
8. 50 percent of all fire deaths are alcohol related.
9. It causes about a third of all traffic deaths.

IV. IT IS DANGEROUS TO TAKE INTOXICATING DRINKS

Further, good sense informs us that we should not do what is

dangerous to society. Since drinking alcohol is clearly dangerous to
society, it follows that we should not imbibe. The following statistics
clearly support this conclusion.

1. Alcohol contributes to more deaths than any other drug.

2. It leads to drug addiction (which is 5 percent of the population).
3. It is involved in both spouse and child abuse.

11
Many of the statistics used in this article are from US government sources
such as the Office of the National Drug Control Policy, the National Center for
Health, the U.S. Department of Human Services, and especially the National
Institute on Alcohol Abuse and Alcoholism (NIAAA).
 4. It contributes to mental and physical diseases.
5. 45 percent of the homeless are alcoholics.
6. It contributes to 500,000 injuries per year.

A little known fact is that during Prohibition (1920–1933) many

social ills decreased in America. For example, cirrhosis dropped 66
percent; insanity decreased 60 percent; arrest for drunk and disorderly
conduct decreased 50 percent.; spouse and child abuse dropped to an all-
time low. In fact, addiction and consumption of alcohol decreased for 55
years (up to 1975). Both the positive and negative evidence supports
abstinence.
Some support the myth that Prohibition caused an increase in crime,
when in fact homicide increased at a higher rate before Prohibition and
organized crime was already well established.12 Further, like other drug
problems and crimes (such as illegal immigration), the difficulty of
enforcement does not mean we should make it legal.13

V. IT IS ADDICTIVE TO TAKE INTOXICATING DRINKS

Christians who believe that a little beer or wine will not hurt them
often ignore their addictive nature. The logic is simple: we should avoid
addictive drugs. Alcohol is an addictive drug; therefore, we should avoid
drinking beer or wine.

Again, the facts support this conclusion. Consider the following:

1. 5 percent of the U.S. population has an addiction to alcohol.

2. Alcoholics outnumber all other addicts.
3. 77 percent of high schoolers use alcohol.
4. 29 percent of high schoolers drink heavily.
5. 44 percent of 8th graders drink.
6. 1 in 10 social drinkers will become addicts!

VI. IT IS UNHEALTHY TO TAKE INTOXICATING DRINKS

We all know that we should avoid partaking of what is harmful to

our health. The extent of alcohol’s effects on health can be gauged by the
following statistics:

1. It is the number three health problem in the country.

2. It results in 1/2 million hospital admissions per year.

12
See the US Government ―Wickersham Commission Report‖ at
www.druglibrary.org for statistics to back these conclusions.
13
See our book Legislating Morality (Eugene, OR: Wipf and Stock, 1988)
chap. 2.
3. It impairs the function of vital organs.
4. It causes liver diseases.
5. It contributes to heart attacks.
6. It increases the chances of cancer 3–6 times.
7. It is the number three cause of birth defects.
8. It can cause insanity.
9. It can injure the nervous system.
10. It can cause impotence and sterility.

Those who consume alcohol embrace the dangerous philosophy of

living only for today and not caring about tomorrow.

VII. IT IS UNNECESSARILY COSTLY TO TAKE INTOXICATING

DRINKS

Alcohol abuse drains society of $184 billion annually. It is estimated

that alcohol consumption costs:

1. $7 billion a year in special services.

2. $19 billion a year in medical services.
3. $37 billion loss of future earnings by earlier death.
4. $86 billion in alcohol-related illness.
5. $1 billion in treating fetal alcohol syndrome.
6. $10 billion loss of earnings of crime victims.
7. $24 billion for crashes, fires, and crimes.

Although the government collects $18 billion annually in tax revenue

from the sale of alcohol, it is insignificant in comparison to its drain on
society.

VIII. IT IS NOT EDIFYING TO TAKE INTOXICATING DRINKS

According to Scripture, believers should avoid what is not edifying.

Paul writes, ―All things are lawful, but all things are not helpful. All
things are lawful, but all things do not edify (build up)‖ (1 Cor 10: 23).
Paul additionally writes, ―All things are lawful, but I will not be brought
under the mastery of any‖ (1 Cor 6:12). Again he admonishes, ―It is good
neither to eat meat nor drink [diluted] wine, nor do anything by which
your brother stumbles . . .‖ (Rom 14:21).
Not only is strong (undiluted) wine forbidden, but so is diluted
alcohol, if it causes others to stumble. It is a known fact that some
alcoholics have lapsed back into drunkenness after a few sips from a
Communion service. This in itself is good enough reason for Christians
not to use real wine in Communion.

IX. ANSWERING SOME OBJECTIONS

Objections come from both sides on this issue. Some still attempt to
show from Scripture that ―new wine‖ 14 was unfermented and, hence, had
no alcohol content.15

This they say was used at Passover and Communion. However,

neither the Scriptures nor the Jewish custom supports this view. For both
OT (Hos 4:11) and NT wine, even ―new wine‖ was fermented. This is
clear from the reference on Pentecost that the disciples were ―full of new
wine‖ (Acts 2: 13). Likewise, those drunk at the Lord’s Supper (1 Cor 11:
21) clearly were not taking Welch’s grape juice. And the wine Jesus
made from water (John 2) tasted like the wine they were used to (which
was fermented). This would undoubtedly not have been true if it were
totally flat (without any alcohol), as they had been accustomed to
drinking. Further, the grape juice fermented very quickly in biblical
times, leaving little time when it was non-alcoholic.16

14
The Greek word for new wine is gleukos, meaning ―sweet wine.‖ The
other word for wine in the NT is oinos. It too was fermented and could make one
drunk (Eph 5: 18).
15
See William Patton, Bible Wines or Laws of Fermentation and Wines of
Ancient Times, 1811, reprinted Oklahoma City: Sane Press, 1975). He argued
that since all leaven was forbidden in the Passover (Lev 2: 3–14) and since
fermentation was a form of leavening, it follows that Passover wine was not
fermented (p. 83). However, this conclusion does not follow for many reasons.
First, fermented wine is not mentioned in the list of forbidden leavened items.
Leaven here refers only to foods, not drinks. Second, even ―new wine‖ in the
Bible was fermented (Hos 4: 11; Acts 2:13). Third, Jewish practice mentioned in
2 Macc 15: 39 indicates that fermented wine was mixed with water for the
Passover. Fourth, some persons were drunk at Communion which service
originated from at the Passover feast (1 Cor 11: 21; cf. Matt 26: 26).

16
Professor A. C. Schultz pointed out that ―Usually the new wine was left in
the vat to undergo the first fermentation which took four to seven days. It was
then drawn off (Hag 2: 16, lit. baled out). . . . The whole period of fermentation
[see Matt 9: 17] would last from two to four months when the wine would be
ready for use (A. C. Schultz, ―Wine and Strong Drink,‖ in Zondervan Pictorial
Encyclopedia of the Bible, 5:938).
CTR n.s. 5/1 (Fall 2007) 3-32

On the other side there are objections from sipping saints who want
to justify their unbiblical, unnecessary, and unhealthy social drinking
habits. It is to these objections that we turn our attention.

Objection One: If God didn’t want us to drink it, why did he make
alcohol?
There are several other reasons God made alcohol. First, it is a
sedative. Proverbs 31:6 declares: ―Give beer to those who are perishing,
wine to those who are in anguish.‖ Second, alcohol can be used as a
stimulant to revive the faint (2 Sam 6: 2): ―The donkeys are for the king’s
household to ride on, the bread and fruit are for the men to eat, and the
wine is to refresh those who become exhausted in the desert.‖ Third, it is
an antiseptic. Luke says of the Good Samaritan that ―He went to him and
bandaged his wounds, pouring on oil and wine. Then he put the man on
his own donkey, took him to an inn, and took care of him.‖ (Luke 10: 34).
Finally, alcohol is a laxative. Thus, Paul affirmed (in 1 Tim 5: 23): ―Stop
drinking only water, and use a little [diluted] wine because of your
stomach17 and your frequent illnesses.‖

Objection Two: The Bible condemns only drunkenness, not sipping

strong drinks.

In response to this objection, one need only review the reasons given
near the beginning of this article for the dangers of alcohol. They include
the fact that it slows the thinking process (Prov 31: 4–5); it makes one
dizzy (Job 12: 25); it causes sickness (Jer 25: 27); it causes forgetfulness
(Prov 31: 6–7); it produces complacence and laziness (Zeph 1: 12); it
leads to poverty (Prov 21: 17); it results in sadness and depression (Isa
16: 9–10), and it leads to sorrow (Prov 23: 29–30), immorality (Joel 3: 3),
sexual perversion (Hab 2: 15), guilt (Isa 24: 20), injuries (Prov 23: 35),
insanity (Jer 51: 7), and makes one vulnerable to his enemies (1 Sam 13:
28). So, complete drunkenness is not the only reason alcohol is wrong. It
is also addictive and harmful in many other ways (physically,
emotionally, psychologically, and socially).

Objection Three: The Bible recommends strong drink as a beverage.

Deuteronomy 14:26 says, ―And you shall spend that money for
whatever your heart desires: for oxen or sheep, for wine [yayin] or strong
drink [shekar], for whatever your heart desires; you shall eat there before
the LORD your God, and you shall rejoice with your household.‖ From

17 16
The Greek word stomachos translated ―stomach‖ here is not limited to
the bodily organ now given that name. Rather, it refers to the entire digestive
system. See Moulton and Milligan, Vocabulary of the Greek Testament (Grand
Rapids, MI: Eerdmans, 1980) 592.
4 Criswell Theological Review

this text some attempt to justify the use of strong drink from the OT. In
response, there are several important points to make.
First, if this verse recommends strong drink as a beverage, then the
Bible contradicts itself since numerous verses given above say just the
opposite. Second, isolated and unclear texts like this should not be used to
contradict clear ones. Third, the wine was bought in strong (undiluted)
form for ease in travel and storage, and for use as a medicine—not to
drink as such. Fourth, as shown above, whatever drinking they did was in
diluted form. Fifth, the reference here is not to regular use of it as a
beverage but specifically for a Jewish festival in which the whole family
(with children) could do and ―rejoice.‖ Surely, the Bible is not
recommending strong (intoxicating) drink for children!

Objection Four: It is legalistic to make extra-biblical laws about

alcohol which the Bible does not make.
In response to the charge of legalism several things should be
observed. First, it is not extra-biblical to say that God forbids strong
drink, as a review of the verses at the beginning of this article shows.
Second, it is not extra-biblical since the Bible condemns ―strong drink,‖
and today’s alcoholic beverages are ―strong drink.‖ Third, even if the
Bible does not explicitly demand total abstinence, it would not be
legalistic to set this forth as a wise rule for living. Most reasonable people
do not want their pilot drinking before flying or their surgeons drinking
before operating. More precisely, legalism is the false belief that keeping
certain laws—whether biblical or not—can be used as a condition for
meriting God’s grace, whether for justification or sanctification (see Gal
3: 3).18 But one can legislate wise laws about human behavior without
being legalistic in the biblical sense of the concept. Otherwise, laws
against drunk driving and illegal immigration—and a host of other things
beneficial to society—would be legalistic and, thereby, wrong.

Objection Five: The Bible says it is okay to take a “little” wine (1 Tim
5:23).

18
Jesus condemned legalism when he said: ―Not what goes into the mouth
defiles a man; but what comes out of the mouth, this defiles a man‖ (Matt 15: 11).
This ―comes from the heart‖ (v. 18). The Apostle Paul spoke to legalism when he
refuted the view that: ―Unless you are circumcised according to the custom of
Moses, you cannot be saved‖ (Acts 15:1; cf 15: 5, 24). But the heart of legalism
is addressed in Galatians where Paul declared: ―Did you receive the Spirit by the
works of the law . . .?‖ (Gal 3: 2). Paul said: ―Are you so foolish? Having begun
in the Spirit, are you now being made perfect by the flesh?‖ (v. 3) In short,
legalism is the belief that one can gain God’s favor by keeping divine or human
laws, whether for justification or for sanctification. In short, the belief that grace
can be merited by good works (see Rom 4: 5; Eph 2: 8–9; Titus 3: 5–7).
 David L. Brooks: Proverbs and Moses’ Law 5

While the Bible speaks approvingly about a ―little‖ diluted wine

[yayin], it does not advocate indulging in undiluted or ―strong drink‖
[shekar] such as the wine and beer commonly consumed today. Even
common sense informs us that it is not wise to take these strong addictive
drugs. Even if it could be shown that total abstinence from strong or
intoxicating drinks is not biblically demanded, nonetheless, it certainly is
not wise. The Bible exhorts us to follow wisdom (cf. the book of
Proverbs).

Objection Six: What about nicotine and gluttony? Are they not
addictive and destructive also?

Yes, they are, and Christians should avoid the non-medicinal use of
nicotine as well as over-eating. However, unlike food we do not need
alcohol to live. Also, gluttony causes obesity and is harmful to one’s
health. As for nicotine, Christians should avoid it since it is addictive and
has been demonstrated to be a causal factor in cancer. However, neither
of these has caused the same disastrous personal, physical, psychological,
and social effects as alcohol.
Since alcohol, nicotine and gluttony have adverse effects upon
society to varying degrees, we have laws governing smoking and
drinking, and we disclose the nutritional value on labels.

Objection Seven: What about studies which show that regular use of
alcohol helps prevent heart disease and increases good cholesterol?

First, there are other non-addictive ways to obtain the similar results
such as diet, exercise, and non-addictive medicine. Second, the favorable
results may be due to antioxidants present, not the alcohol. Third, other
studies show that grape juice has similar results. Fourth, some proponents
of using alcohol to help prevent heart attacks admit there may be other
genetic and environmental factors at play in the favorable statistics. Fifth,
the American Heart Association, which is the most respected authority on
the topic, does not recommend it as a treatment. Sixth, the end does not
justify the means. Just because something can help cure a condition does
not mean it is good to use it. For example, embryonic stem cells may be
helpful in curing diseases, but it does not justify killing the babies who
died to provide these stem cells. Finally, it is a fact that non-drinkers live
longer. Fifty-five percent of non-drinkers live till 75+ while only forty
percent of drinkers live to the same age.

Objection Eight: Alcohol makes one relax and feel better.

Unfortunately, in our feel-good and self-centered culture this

objection carries a lot more weight than it deserves. In response, we note
6 Criswell Theological Review

that one should not depend on addictive drugs for happiness. If one wants
a high without a hangover, Paul’s advice is hard to beat: ―Do not be
drunk with wine in which is excess; but be filled with the Holy Spirit‖
(Eph 5: 18).
God’s plan for our nerves is a lot better than the booze promoters:
―Be anxious for nothing, but in everything by prayer and supplication
with thanksgiving, let your requests be made known to God, and the
peace of God which passes all understanding will keep your heart and
mind through Christ Jesus‖ (Phil 4: 6–7).

Conclusion
To drink or not to drink? We have taken a sober look at the question.
What is the answer? Just say No! Why? Because drinking alcoholic
beverages is unbiblical, deadly, addictive, unhealthy, costly, a bad
example, not edifying, and unnecessary. Clearly, total abstinence is the
safest policy.
Why then is our society in general—and evangelical Christianity in
particular—on such a self-destructive alcoholic course. Hosea gave part
of the answer: ―My people are destroyed for lack of knowledge‖ (Hos 4:
6). The rest of the answer lies is in resisting temptation. The Bible
declares that no temptation (including drugs) is too strong to resist: ―No
temptation has overtaken you except such as is common to man; but God
is faithful, who will not allow you to be tempted beyond what you are
able, but will with the temptation also make the way of escape, that you
may be able to bear it‖ (1 Cor 10: 13). Mark Twain once said of the
temptation to gamble that the best toss of the dice is to toss them away.
Likewise, the best use of the beer can is to toss it into the reprocessing
bin—after the contents have been poured down the drain!